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Philosophy has other provinces, but Dialectic is its precious
part: in its study of the laws of the universe, Philosophy draws
on Dialectic much as other studies and crafts use Arithmetic,
though, of course, the alliance between Philosophy and Dialectic
is closer.
And in Morals, too, Philosophy uses Dialectic: by Dialectic it
comes to contemplation, though it originates of itself the moral
state or rather the discipline from which the moral state
develops.
Our reasoning faculties employ the data of Dialectic almost as
their proper possession for they are mainly concerned about
Matter [whose place and worth Dialectic establishes].
And while the other virtues bring the reason to bear upon
particular experiences and acts, the virtue of Wisdom [i.e., the
virtue peculiarly induced by Dialectic] is a certain
super-reasoning much closer to the Universal; for it deals with
correspondence and sequence, the choice of time for action and
inaction, the adoption of this course, the rejection of that
other: Wisdom and Dialectic have the task of presenting all
things as Universals and stripped of matter for treatment by the
Understanding.
But can these inferior kinds of virtue exist without Dialectic
and philosophy?
Yes- but imperfectly, inadequately.
And is it possible to be a Sage, Master in Dialectic, without
these lower virtues?
It would not happen: the lower will spring either before or
together with the higher. And it is likely that everyone normally
possesses the natural virtues from which, when Wisdom steps in,
the perfected virtue develops. After the natural virtues, then,
Wisdom and, so the perfecting of the moral nature. Once the
natural virtues exist, both orders, the natural and the higher,
ripen side by side to their final excellence: or as the one
advances it carries forward the other towards perfection.
But, ever, the natural virtue is imperfect in vision and in
strength- and to both orders of virtue the essential matter is
from what principles we derive them.
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